The Transfigured Christ Meets Human Needs

Luke 9:28-43; Matthew 17:1-20; Mark 9:2-29

GOLDEN TEXT: “And they were all amazed at the mighty power of God.”—Luke 9:43

BY A comparison of all the Scriptures which mention the experience of Jesus and the three disciples on the Mount of Transfiguration we learn that it was a vision of the Kingdom power and glory of Christ. In the close of the 16th chapter of Matthew, which immediately precedes the account of our lesson for today, Jesus said that there were standing some among them who would not taste death until they saw the Son of Man coming in His Kingdom.

Then we are told that after three days Jesus took Peter, James and John and went up into the mount where the Master was transfigured before them, etc. This was evidently the fulfillment of what He had said to them in the latter part of chapter 16. Later, Peter, in his second epistle, wrote, “For we have not followed cunningly devised fables when we made known unto you the power and coming [Greek, parousia meaning presence] of our Lord Jesus Christ, for we were eye-witnesses of His majesty when we were with Him in the holy mount.”—II Pet. 1:16

As Jesus and the three disciples were coming down from the mount He charged them, saying, “Tell the vision to no man, until the Son of Man be risen from the dead.” (Matt. 17:9) From this it is clear that what they saw was a vision, and not a reality. Moses and Elijah were not actually with them on the mount, because both these prophets were asleep in death and would remain so until the time of the resurrection in the beginning of the Kingdom reign. On the Isle of Patmos the Apostle John saw many things in vision that were not realities.

To the disciples of Jesus the “Kingdom” was that wonderful arrangement foretold in the Old Testament by which Israel and all mankind were to be blessed with life and happiness. In all the array of promises concerning this Kingdom three outstanding personalities had been mentioned, namely, “that prophet,” foretold by Moses (Deut. 18:18); the coming “Elijah,” prophesied by Malachi (Mal. 5:5); and preeminently, of course, the Messiah.

It has been suggested that Moses and Elijah in this vision represent the Law and the Prophets. This seems reasonable, and it will help us see the relationship of this thought to the Kingdom itself, if we notice the promises made by Moses and Malachi concerning the lawgiving and teaching work to be accomplished by the ones whom they foretold. The great “Prophet,” greater than Moses, and the One foretold by him, is in reality the Christ. St. Peter makes it clear that the work of this “Prophet” is indeed to be the Kingdom work of the “times of restitution.”—Acts 3:19-23

The work of the foretold Elijah was to turn the hearts of the fathers to the children and the hearts of the children to the fathers—in other words, a reformation and reconciliation work. It was to accomplish this for back-sliding Israel that many of their prophets were sent to them. Now the promise was that “Elijah” the prophet was to come and accomplish this mighty task. Jesus explained to His disciples that John the Baptist was the Elijah to them if they could receive it; meaning, evidently that if John’s ministry had accomplished a proper reformation work in their hearts and lives, he had accomplished the Elijah work for them.

John the Baptist, however, did not accomplish the Elijah work for all Israel, and Malachi’s foretold “curse” came upon that unhappy nation. Beginning with the Gospel age, the command to repentance has gone forth through the church in the flesh, and to whatever extent this command has been heeded, the church has accomplished an Elijah work on behalf of the world. But, as in the case of John the Baptist, the message has gone largely unheeded; and a “time of trouble” is now upon the whole world because of its selfishness and wickedness.

The Elijah work of reconciliation is to be accomplished, however, and the prophecies show clearly that it will be effectively done during the thousand years of the Messianic Kingdom reign. What the disciples saw, therefore, in this vision of the Kingdom, was an assurance that all the wondrous promises upon which their faith rested were to be fulfilled through Christ during the period of His second presence, when His Kingdom glory and power would become manifested to all mankind. No wonder Peter could later say that upon the basis of what he saw in this vision he knew he had not followed cunningly devised fables.

Following the Transfiguration Vision, Jesus again demonstrated His power and authority over the fallen angels, casting out demons from one possessed of them. This was a further display of divine power operating through Him. It was not until after His resurrection, however, that “all power in heaven and in earth” was given unto Him. (Matt. 28:18) Before this the miracle-working power He displayed was a delegated one. In the vision the disciples saw His glorious future power displayed—the power that will heal all the sick, cast out all Satanic influence, and raise all the dead. The “all power” in heaven and in earth will be able to do this without difficulty, and great will be the victory for God and for righteousness.

QUESTIONS:

What Scriptural evidence is there that what the disciples saw on the Mount of Transfiguration was a vision?

Who, or what, was represented in this vision by the characters Moses and Elijah?

What is the difference between the power exercised by Jesus for performing miracles during His earthly ministry, and the power possessed by Him now?

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